There are two kinds [of teachings]. The first is “suitable” [teaching]26 and the second is “transcendental” [teaching].27
Suitable [teaching] refers to the preaching of various teachings appropriate to various conditions, like the Buddha of the Tripiṭaka [Teaching]. Since the conditions are distinct, the teachings are distinct. [However,] since [fundamentally] the Lord is one, the teachings have a shared commonality. [That is, they are in basic agreement.] If one practices based on these teachings, there is the [varying] ability to receive28 and [the one common goal] which is to be realized.
Although various names are given for reality, actually there are not numerous [different] realities. The Lotus Sūtra [illustrates this and] says, “[The father] took off his jeweled necklace . . . and put on dirty robes” and said “If you work diligently there is no need to go elsewhere. I will increase your wages” and finally “poured oil on his feet.”29
This is a limited explanation of the principle of physical and verbal practice [suitable for certain people] and there is no further interpretation.30 The “suitable” teachings, practice, and reality of the Shared, Distinct, and Perfect [Teachings] are also like this. [If understood in this way], the meaning [of the distinct aspects] is easy to understand, but the integrated [Oneness] of reality is difficult [to understand].
Foundations of T'ien T'ai Philosophy, p 166
26
Could also be translated as “literal,” or “temporary.” This is a technical term used in T’ien-t’ai philosophy to classify the contents of various scriptures and teachings, and refers to the Tripitaka, Shared, and Distinct Teachings which are taught according to appropriate conditions. return
27
This is the counterpart to the “suitable” teachings and refers to the teaching from the perfect viewpoint of the Lotus Sūtra, which transcends the limited and conditional teachings of the Tripiṭaka, Shared, and Distinct Teachings. return
28
That is, all sentient beings differ in their capability to practice and attain enlightenment. return
29
These phrases are from the parable of the prodigal son in chapter four of the Lotus Sūtra, T. 9, 17a15ff. Hurvitz, Lotus Sūtra, 87, translates the context as follows: “Then, on another day, through a window he saw the figure of his son, weak and emaciated, wasted away, grimy and soiled with dung, dirt, and dust. Straightway he removed his necklaces, his fine outer garments, and his ornaments, and put on instead a rough, torn, dirty tar-stained garment and, smearing dust over his body, took in his right hand a dung-shovel. Now frightful in appearance, he ad dressed his workmen: ‘You men, work! You may not slacken!’ by this means contriving to approach his son. Then he addressed him, saying: ‘Ah, my man! Work here always, and do not go anywhere else! I will increase your wages. . . . From now on you shall be like my own son’.” This story illustrates, among other things, the expedient means of the Buddha Śākyamuni in leaving the bliss of enlightenment under the Bodhi tree to go and preach the Dharma at Deer Park. return
30
The meaning of this sentence is not clear, but I believe that it refers to the Tripiṭaka Teaching, since the next sentence refers to the other three Teachings. In other words, The Tripiṭaka interpretaion is suitable for certain people, namely the Śrāvaka-types, as cleaning the toilet was a suitable job for the ignorant son at that time. Chih-i is saying that these expedient means should not be universalized. Not everyone needs to clean toilets and Hinayāna śrāvaka practice is not appropriate for all. return
